AIブッダ 禅 経典データベース

Branded, debt, and slave, Shaven, Upāli, deadly disease; Family with faith, and Kaṇṭaka, And the obscure. To live, the boy, the training, And they were, which; The whole, the mouth, the preceptors, Luring away, Kaṇṭaka. <i lang='pi' translate='no'>Paṇḍakas</i>, theft, and left, And serpent, about mother, father;

And the Buddha got up from his seat and left. 24. The account of Roja the Mallian When the Buddha had stayed at Āpaṇa for as long as he liked, he set out wandering toward Kusinārā with a large sangha of twelve-hundred and fifty monks. When the Mallians of Kusinārā heard that the Buddha was coming, they made an agreement that whoever did not go out to meet the Buddha would be fined five hundred coins. At that time Venerable Ānanda had a friend called Roja the Mallian. As the Buddha was approaching Kusinārā, the Mallians, including Roja, went out to meet him. Roja then went to Ānanda and bowed, and Ānanda said to him,

Standing, a similar seat. Those entitled to the same seats, they broke, And a group of three, group of two; Not entitled to the same seat, long, Including a porch, to use. And grandmother, not far, And distributed, in Kīṭāgiri; Āḷavī, fill, with walls, Door, door jamb. Window, white, and black,

Left, and disrobed. And died, and novice monk, Renounced the training, the worst; Insane, and deranged, Pain, not recognizing an offense. Not making amends, of a view, <i lang='pi' translate='no'>Paṇḍakā</i>, fake, monastics of another religion; Animal, mother, father, And perfected ones, rapists. Schismatics, those who cause the Buddha to bleed,

one for the winter, one for the summer, and one for the rainy season. He spent the four months of the rainy season in the rainy-season house, attended on only by female musicians, never descending from that house. Mahānāma thought, “A number of well-known young Sakyans have just followed the Buddha in going forth, but no-one from our household. Why doesn’t Anuruddha or I go forth?” He then went to Anuruddha and told him what he had thought. Anuruddha replied, “I’ve been brought up in great comfort. I’m not able to go forth. You go forth.” “Come, then, let me teach you how to run the family business.

“But when does the work stop? I can’t see any end to it. When can you enjoy yourself with worldly pleasures, free from bother?” “The work doesn’t stop and you won’t see any end to it. While the work was still unfinished, our fathers and grandfathers have all died.” “Well then, you go ahead and run the family business. I’ll go forth into homelessness.” Anuruddha then went to his mother and said, “Mom, I wish to go forth into homelessness.

Please allow me.” “Both of you, Anuruddha, my two sons, are dear and beloved to me. Even if you died, I would lose you against my wishes. So how can I allow you to go forth into homelessness while you’re still living?” A second time Anuruddha asked the same question and got the same reply. He then asked a third time. At that time the Sakyans were ruled by King Bhaddiya, a friend of Anuruddha’s. Anuruddha’s mother considered this and thought, “Bhaddiya won’t be able to go forth into homelessness.”

But the wanderer Sañcaya vomited hot blood right there. When the Buddha saw Sāriputta and Moggallāna coming, he said to the monks, “The two friends Kolita and Upatissa are coming. They will become my most eminent disciples, an excellent pair.” They had not even reached the Bamboo Grove, Yet had a profound range of knowledge, About the supreme end of ownership, about freedom. And the Teacher said of them: “These two friends are coming, Kolita and Upatissa.

lie down on the same sheet, lie down under the same cover, or lie down both on the same sheet and under the same cover. If you do, you commit an offense of wrong conduct.” Overturning the bowl At one time Vaḍḍha the Licchavī was a friend of the monks Mettiya and Bhūmajaka. On one occasion he went to them and said, “Respectful greetings, venerables.” They did not respond. and a third time he said the same thing,

It’s as if water is burning. Venerable Dabba the Mallian has raped my wife.’” Saying, “Alright, venerables,” he went to the Buddha, bowed, sat down, what he had been told to say. Soon afterwards the Buddha had the Sangha gathered and questioned Dabba: “Dabba, do you remember doing as Vaḍḍha says?” “Sir, you know what I’m like.” and a third time the Buddha asked the same question and got the same response. He then said, “Dabba, the Dabbas don’t give such evasive answers.

Turning the bowl upright After robing up the following morning, Venerable Ānanda took his bowl and robe, went to the house of Vaḍḍha the Licchavī, and told him, “Vaḍḍha, the Sangha has overturned the bowl against you. You’re prohibited from interacting with the Sangha.” And Vaḍḍha fainted right there. But Vaḍḍha’s friends and relatives said to him, “Don’t be sad, Vaḍḍha. We’ll reconcile you with the Buddha and the Sangha of monks.” Soon afterwards Vaḍḍha, together with his wives and children, together with his friends and relatives, with wet clothes and wet hair, went to the Buddha. He bowed down at the Buddha’s feet and said, “Sir, I’ve made a mistake. I’ve been foolish, confused, and unskillful.

If the offense is known about before the invitation ceremony, but the offender only afterwards, the offender should be corrected. If the offender is known about before the invitation ceremony, but the offense only afterwards, the offender should be corrected. If both the offense and the offender are known about before the invitation ceremony, and someone reopens the case after the invitation ceremony has been done, he commits an offense entailing confession for the reopening.” 25. Creators of quarrels, etc. At one time in a certain monastery in the Kosalan country, a number of monks who were friends had entered the rainy-season residence together. Other monks who were quarrelsome, argumentative, and creators of legal issues in the Sangha had entered the rains residence nearby. They said to one another, “At the invitation ceremony, when those monks have completed the rains residence, we’ll cancel their invitation.” The monks who were friends heard about this and wondered what to do. They told the Buddha.

“How could a nun hit a monk?” They told the Buddha. “A nun shouldn’t hit a monk. If she does, she commits an offense of wrong conduct. When a nun sees a monk coming, she should make way for him by stepping off the path.” At one time a certain woman became pregnant by a lover while her husband was away. After having an abortion, she said to the nun who was associating with her family, “Venerable, please take this fetus away in your almsbowl.” The nun did as asked, covered her bowl with her upper robe, and left. At that time a certain alms-collecting monk had resolved

The monks heard the complaints of those people. … They then told the Buddha. “Is it true, monks … ?” “It’s true, sir.” … After rebuking them, the Buddha gave a teaching and addressed the monks: “There should be a teacher. The teacher should think of his pupil as a son and the pupil his teacher as a father. In this way they will respect, esteem, and be considerate toward each other, and they will grow and reach greatness on this spiritual path. You should live with formal support for ten years. And I allow a monk of ten years’ seniority to give such support. A teacher should be chosen like this.

“Well then, take him to our compound and give him to the wet-nurses to feed.” Saying, “Yes,” they did as requested. When they knew that he would live, they gave him the name Jīvaka, “Survivor”. And because a prince brought him up, they also gave him the name Komārabhacca, “Prince-reared”. When Jīvaka reached the age of discernment, he went to Prince Abhaya and asked him, “Who, sir, are my mother and father?” “I don’t know who your mother is, but I’m your father, because I brought you up.”

leprosy, abscesses, mild leprosy, tuberculosis, or epilepsy? Are you human? Are you a woman? Are you free from slavery? Are you free from debt? Are you employed by the king? Do you have permission from your parents and husband? Are you twenty years old? Do you have a full set of bowl and robes? What’s your name? What’s the name of your mentor?’” Soon afterwards the monks asked the nuns about the obstacles. Those seeking the full ordination were embarrassed, humiliated, and unable to respond. They told the Buddha. “Only when a woman who’s free from obstacles has been fully ordained on one side in the Sangha of nuns, should you give her the full ordination in the Sangha of monks.” The nuns asked those seeking the full ordination about the obstacles without first instructing them. They were embarrassed, humiliated, and unable to respond.

On a later occasion Jīvaka thought, “It’s not easy to make a living in a royal family without a profession. Why don’t I learn a profession?” At that time the pre-eminent physician in the world was living at Takkasilā. Then, without asking permission from Prince Abhaya, Jīvaka left for Takkasilā. When he eventually arrived, he went to that physician and said, “Teacher, I wish to learn the profession.” “Well then, Jīvaka, please do so.” Jīvaka learned much, and he learned quickly; he remembered well and did not forget. After seven years, Jīvaka thought,

but the provisions were exhausted by the time he got to Sāketa. Jīvaka thought, “These roads go through the wilderness where there’s little water and little food. It’s not easy to travel there without provisions. Let me search for provisions.” 2. The account of the wealthy merchant’s wife At that time in Sāketa there was a wealthy merchant whose wife had had a headache for seven years. Many of the most famous physicians in the world had come to see her, but none was able to cure her. And they were very expensive. When Jīvaka arrived at Sāketa, he asked people, “Is there anyone who’s sick who I might treat?”

“There’s a wealthy merchant whose wife has had a headache for seven years. Go, doctor, and treat her.” Jīvaka went to that merchant’s house and told the doorman, “Go and say this to the merchant’s wife, Ma’am, a doctor has arrived. He wishes to see you.’” Saying, “Yes, doctor,” he did as asked. She replied, “What sort of doctor is it?” “A young one.” “Forget it. I don’t need a young doctor. Many of the most famous physicians in the world have been here, but none was able to cure me.

And they were very expensive too.” The doorman then returned to Jīvaka and told him what the merchant’s wife had said. Jīvaka replied, “Go and tell her that she doesn’t have to pay anything in advance. When she is cured, she can pay whatever she likes.” Saying, “Yes, doctor,” he told the merchant’s wife. She said, “Well then, let him in.” Saying, “Yes, ma’am,” he went to Jīvaka and told him. Jīvaka then approached the merchant’s wife. After examining her, he said to her,